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Asiatische Studien Études Asiatiques LXVI · 4 · 2012 Zeitschrift der Schweizerischen Asiengesellschaft Revue de la Société Suisse – Asie Aspects of Emotion in Late Imperial China Peter Lang Bern · Berlin · Bruxelles · Frankfurt am Main · New York · Oxford · Wien ISSN 0004-4717 © Peter Lang AG, Internationaler Verlag der Wissenschaften, Bern 2012 Hochfeldstrasse 32, CH-3012 Bern [email protected], www.peterlang.com, www.peterlang.net Alle Rechte vorbehalten. Das Werk einschliesslich aller seiner Teile ist urheberrechtlich geschützt. Jede Verwertung ausserhalb der engen Grenzen des Urheberrechtsgesetzes ist ohne Zustimmung des Verlages unzulässig und strafbar. Das gilt insbesondere für Vervielfältigungen, Übersetzungen, Mikroverfilmungen und die Einspeicherung und Verarbeitung in elektronischen Systemen. Printed in Hungary INHALTSVERZEICHNIS – TABLE DES MATIÈRES CONTENTS Nachruf – Nécrologie – Obituary JORRIT BRITSCHGI..............................................................................................................................877 Helmut Brinker (1939–2012) Thematic Section: Aspects of Emotion in Late Imperial China ANGELIKA C. MESSNER (ED.) ......................................................................................................893 Aspects of Emotion in Late Imperial China. Editor’s introduction to the thematic section BARBARA BISETTO ............................................................................................................................915 The Composition of Qing shi (The History of Love) in Late Ming Book Culture ANGELIKA C. MESSNER ..................................................................................................................943 Towards a History of the Corporeal Dimensions of Emotions: The Case of Pain RUDOLF PFISTER ................................................................................................................................. 973 A Theoretical Vignette on the Postulated Effects of a Simple Drug by Chen Shiduo (1627–1707): Japanese Sweet Flag, the opening of the heart orifices, and forgetfulness Aufsätze – Articles – Articles YI QU....... .............................................................................................................................................. 1001 Konfuzianische Convenevolezza in chinesischen christlichen Illustrationen. Das Tianzhu jiangsheng chuxiang jingjie von 1637 AS/EA LXVI•4•2012 876 INHALTSVERZEICHNIS – TABLE DES MATIÈRES – CONTENTS MELINE SIEBER................................................................................................................................. 1031 Hier ist es anders. Der Shanghai-Kurtisanenroman Haishang fanhua meng (Träume von Shanghais Pracht und Blüte) und der heterotopische Raum Shanghai Rezensionsaufsatz – Compte rendu – Review article ISOMAE JUN’ICHI /JANG SUKMAN ......................................................................................... 1081 The Recent Tendency to “Internationalize” Shinto: Considering the Future of Shinto Studies Rezensionen – Comptes rendus – Reviews URS APP .............................................................................................................................................. 1099 The Cult of Emptiness. The Western Discovery of Buddhist Thought and the Invention of Oriental Philosophy. (Jens Schlieter) JOERG HUBER /ZHAO CHUAN (EDS.).................................................................................... 1105 A New Thoughtfulness in Contemporary China. Critical Voices in Art and Aesthetics. (Andrea Riemenschnitter) YURI PINES.......................................................................................................................................... 1111 The Everlasting Empire. The Political Culture of Ancient China and Its Imperial Legacy. (Hans van Ess) ISABELLE RATIÉ ............................................................................................................................... 1115 Le Soi et l’Autre – Identité, différence et altérité dans la philosophie de la Pratyabhijñā. (Michel Hulin) GEORGE QINGZHI ZHAO .............................................................................................................. 1120 Marriage as Political Strategy and Cultural Expression. Mongolian Royal Marriages from World Empire to Yuan Dynasty. (Karénina Kollmar-Paulenz) Autoren – Auteurs – Authors .................................................................................................... 1125 AS/EA LXVI•4•2012 REZENSIONEN /COMPTES RENDUS /REVIEWS 1111 PINES, Yuri: The Everlasting Empire. The Political Culture of Ancient China and Its Imperial Legacy. Princeton: Princeton University Press 2012, 245 pages, ISBN: 978-0691134956. A few months ago this reviewer received the Geschichte Chinas, that Kai Vogel- sang at about the same time published with Reclam in Stuttgart when Yuri Pines latest book came out. Vogelsang’s main concern is to show that there exists no unified narrative that can cover the last two thousand years of Chinese history. According to him, Chinas history is characterized by significant ruptures and new formations, not by unbroken lines. Yuri Pines tries to prove that the con- trary is true, namely that a meaningful history of China can be written by estab- lishing a handful of institutional constants that remained more or less stable throughout the ages. This is not Pines’ first book on the “empire”. Three years ago he published Envisioning Eternal Empire: Chinese Political Thought of the Warring State’s Era (Honolulu, University of Hawai’i Press, 2009), the three parts of which were entitled: 1) “The Ruler”, 2) “Shi: The Intellectual”, and 3) “The People”. The chapter titles of The Everlasting Empire are as follows: “The Ideal of ‘Great Unity’” (1), “The Monarch” (2), “The Literati” (3), “Local Elite” (4), “The People” (5), and “Imperial Political Culture in the Modern Age” (6). One might assume that there is considerable overlap between the two books, but Pines’ new book in fact is more an attempt at a continuation of what he did before for the Warring State’s era. In the first part of several of his five chapters Pines briefly summarizes what he did in Envisioning Eternal Empire, namely a description and interpre- tation of the birth and development of important concepts and political entities in ancient China and the Warring States period. He then moves on to tell what happened to the relevant concepts during the long course of Imperial China’s history. Pines has managed to write a vivid account that is a good introduction to some well-known stories from ancient China for the uninitiated reader and at the same time contains much information that is interesting and surprising for the specialist. There are not many Western sinologists who dispose of as broad a knowledge as Pines to make use of such an incredibly wide array of ancient Chinese sources. While Pines thus is to be greatly lauded for his achievement of having written an important book that tries to essentialize what a Western reader should know in order to understand ancient and modern China, one, at the same time, also feels that Pines in his desire to show continuities sometimes neglects how much development there actually was in Chinese history. Nowhere does this AS/EA LXVI•4•2012, S. 1099–1124 1112 REZENSIONEN / COMPTES RENDUS / REVIEWS become more visible than in his third chapter that may be singled out here as an example. Just as in his earlier book Pines calls the “literati” who are dealt with in this chapter “intellectuals”. Some would argue that this is a blatant anachronism. The behaviour of these intellectuals is described as being influenced by time- honoured precedents. Pines suggests that there were standards for what it meant to be an intellectual that did not change over the centuries. However, in chapter 4 in which he partly recounts the results of David Johnson’s book on the medieval Chinese oligarchy and also the Naito hypothesis on the major break that took place during the Tang-Song transition, we learn that the “local elite” changed a great deal over time. Pines apparently does not think that this was all too important for the “intellectuals”, although it is clear that the literati came from the ranks of the local elite. But was the role of a Su Shi or a Sima Guang really so similar to the one of a Sima Qian or a Ban Gu? I wondered about this question when I read on p. 94 how Emperor Wu according to the Zizhi tongjian dismissed any criticism of his repeated executions of literati. The text that Pines quotes is not attested to in Han sources and it shows a distinctive Song flavour. In other words: What Emperor Wu says there he would most probably never have said in a Han text. It would be an interesting research topic for future gene- rations of sinologists to look at the differences between the writing of history in Han and in Song times by comparing such texts as the Shiji or the Hanshu with the Zizhi tongjian. I am quite sure that by doing this we could arrive at a much better understanding of what it meant to be an “intellectual” in both periods than we have now. Also I wonder whether sentences such as “the deprecation of their status in the imperial court was extremely frustrating for the proud literati” (p. 94) do not miss the point. Pines here adopts the approach of Liu Zehua who goes as far as to diagnose that the “literati” suffered from a kind of “psychosis” stemming from their inability to maintain their double roles as moral guides of society